Author Archives: desir2012

Plurality of wives

Dear Sir,

I will be direct.But I apologize if the content disturb you.
You know to distinguish truth and falsehood, counterfeit and original
imitation and natural we must dig deeper into the matter.
Since the world exits there has been hundreds of wise men, sages and prophets with marvellous messages and teachings.
To distinguish between them we must go to the source to know if it’s reliable or not.
Some people accept it as it is, just enjoying at the surface,
some go deeper underneath and others go deeper and deeper.
As Bahaullah said the pearls are found deep in the ocean and the most valuable metal deeper in the earth.
I content not myself with the saying that monogamy must be enforce gradually but from the source it came from.
It’s much easier to bring a set of laws than to follow it.
I am not a fanatic of any religion but just a seeker neither to abase the religion but to know the truth.

I got through your letter at http://bahai-library.com/uhj_wives_bahaullah and I would much appreciate if some light could be shed on. Please help.
I really need an answer.
It’s not for the pleasure to type these letters but to know the truth.

Shoghi Effendi stated that the Quran mention monogamy and not polygamy.

As per letter dated Jan 29, 1939.
‘’Concerning the question of plurality of wives among the muslims: This practice current in all Islamic countries does not conform with the explicit teachings of the Prophet Muhammad. For the Quran , while permitting the marriage of more than one wife, positively states that this is conditioned upon absolute justice. And since absolute justice is impossible to enforce, it follows that polygamy cannot and should not be practiced. The Quran, therefore, enjoins monogamy and not polygamy as has hitherto been understood’’.

According to the passages in the link above He contradict himself. Is it true?

And Shoghi Effendi is just a Gardien of the Bahai Faith and at this level He has the wisdom to discern the absolute truth in the Quran, surat 4:3.

So according to Shoghi Effendi;
millions of peoples throughout centuries have misinterpreted and wrongly put into practice including the Supreme manisfestation of God.

Quote from the Quran.

[4:3] If you deem it best for the orphans, you may marry their mothers – you may marry two, three, or four. If you fear lest you become unfair, then you shall be content with only one, or with what you already have. Additionally, you are thus more likely to avoid financial hardship.
[4:4] You shall give the women their due dowries, equitably. If they willingly forfeit anything, then you may accept it; it is rightfully yours.

Quote from the Aqdas.
God hath prescribed matrimony unto you. Beware that ye take not unto yourselves more wives than two. Whoso contenteth himself with a single partner from among the maidservants of God, both he and she shall live in tranquillity.

So both quotations mention one partner .
Does this mean that Bahaullah was just following the trend of the folks at that time despite being a supreme manifestation of God and He knew that He will edit a law on monogamy.

It is a universally accepted fact that a Manifestation of God have an innate All- Encompassing knowledge of the past, present and distant future and hidden mysteries.
Your teaching said that He did not attend school because of His innate faculty and knowledge.
According to Baha’I teaching the Revelation of God have been poured down to humanity uninterruptedly during 40 years of His ministry.

He given a book for a new world order and universal peace to establish in the 1000 coming years, unique in the history of humanity.
His opening religious cycles will live for 500 000 years and all coming prophets will be cast under His shadow.
But He could not been discerned that the Quran preached monogamy as stated by Shoghi Effendi.
Instead He has three wives and a third one (1862)after He received His revelation from God, the Universal Consciousness, in 1853.
And He still unaware of this fact.
I know that Gawhar was the maid to Asiyih. And in Islam to be legal the man should marry his maid servant.
You say by that time He has three wives He was following Muslim traditions and I have show you that Quran preached monogamy according to Shoghi Effendi. And He was a babi.
You say by that time the Bayan has not been completed and fully enforced.
Where Bayan taught monogany. Bigamy is permitted only where one of the partner is infertile and with permission of one of the spouse.
You say by that time He has not publicly declared His mission.
No need for Him to publicly declared His mission as He already knew within His inner self that He was the Supreme Manifestation of God since 1853.
You say by that time the Aqdas has not yet revealed.
The Aqdas has been revealed for we human to follow but not the Supreme manifestation of God.
If it is impossible to observe justice and equity in the bahai point of view it must be impossible in the Islamic point of view also.
‘’…if you fear lest you become unfair, then you shall be content with only one,…’’
Quran 4:3.

My point is if the Quran teach monogamy so the Bahai faith, and if you say Quran teach polygamy so the Bahai faith (bigamy)

Quote Aqdas page 206 Note ref 89.
“” …Polygamy is a very ancient practice….
Jesus, for example, didn’t prohibit polygamy, but…’’

I quote from the Bible.(French version)
Mathieu 19 V.9’’…Mais je vous le dit que celui qui repudie sa femme sauf pour infidelite et qui epouse une autre, commet une adultere’’.

Tit 1:6 ‘’S’il s’y trouve quelque homme irreprochable, mari d’une seule femme, ayant des enfants fideles, qui ne soient ni accusses de debauche ni rebelles’’.

And there are lot of verses in the Bible that speaking of monogamy.

Sincere thanks.

2.M E M O R A N D U M
To: The Universal House of Justice Date: 19 March 2012
From: Research Department
Spiritual concepts and principles bearing on polygamy and monogamy
in the Bahá’í Writings
The Research Department has studied the contents of two letters from Mr.
to the Bahá’í World Centre, conveyed in email communications of 28 October 2010 and
10 January 2011. His queries concern the Bahá’í teachings relating to polygamy and
monogamy in the Faith and in past Dispensations, Bahá’u’lláh’s having had three wives,
and the roles of ‘Abdu’l-Bahá and Shoghi Effendi as interpreters of Bahá’u’lláh’s Writings.
It is important to observe that he presented queries on these same themes in an earlier
email letter of 18 September 2008. In a letter dated 24 October 2008 written by the Office of
Public Information in response, it was suggested that the best way to gain the clarification he
seeks would be through face-to-face discussions with knowledgeable Bahá’ís and reference to
various Bahá’í Writings.
The Research Department, too, would encourage him to use this method but recognizes
that this may be impractical because of the nature of his work. Unfortunately, given the paucity
of human resources we are prevented from comprehensively addressing every point in his
letters; however, we will attempt to highlight some central spiritual concepts which bear on his
concerns and may provide him with a foundation for his further study.
Mr. may find that the answers to his questions become clearer to him as he
deepens his understanding of the mission and nature of the Manifestation of God, the Bahá’í
concept of the progressive revelation of truth within a Dispensation, and the role of
authoritative interpretation.
From the Bahá’í perspective, the purpose of the Manifestation of God is to provide the
teachings necessary to develop the inner and outer life of humanity. As Bahá’u’lláh states in
The Kitáb-i-Íqán: The Book of Certitude:
[I]s not the object of every Revelation to effect a transformation in the whole
character of mankind, a transformation that shall manifest itself, both outwardly
and inwardly, that shall affect both its inner life and external conditions? For if the
character of mankind be not changed, the futility of God’s universal Manifestation
would be apparent.1
1 Bahá’u’lláh, The Kitáb-i-Íqán: The Book of Certitude (Wilmette: Bahá’í Publishing Trust,
2003), par. 270
Polygamy and monogamy in the Bahá’í Writings
19 March 2012
Page 2
Only the Manifestation of God, as the Divine Physician, can make judgements about the
teachings necessary to guide humanity. In Some Answered Questions, ‘Abdu’l-Bahá elucidates
the concept of “He doeth whatsoever He willeth,” which is an essential characteristic of the
Manifestation of God, as follows:
Briefly, it is said that the “Dayspring of Revelation” is the manifestation of
these words, “He doeth whatsoever He willeth”; this condition is peculiar to that
Holy Being, and others have no share of this essential perfection. That is to say,
that as the supreme Manifestations certainly possess essential infallibility, therefore
whatever emanates from Them is identical with the truth, and conformable to
reality. They are not under the shadow of the former laws. Whatever They say is
the word of God, and whatever They perform is an upright action. No believer has
any right to criticize; his condition must be one of absolute submission, for the
Manifestation arises with perfect wisdom—so that whatever the supreme
Manifestation says and does is absolute wisdom, and is in accordance with reality.
If some people do not understand the hidden secret of one of His commands
and actions, they ought not to oppose it, for the supreme Manifestation does what
He wishes. How often it has occurred, when an act has been performed by a wise,
perfect, intelligent man, that others incapable of comprehending its wisdom have
objected to it and been amazed that this wise man could say or do such a thing.
This opposition comes from their ignorance, and the wisdom of the sage is pure and
exempt from error. In the same way, the skilled doctor in treating the patient does
what he wishes, and the patient has no right to object; whatever the doctor says and
does is right; all ought to consider him the manifestation of these words, “He doeth
whatsoever He willeth, and commandeth whatever He desireth.” It is certain that
the doctor will use some medicine contrary to the ideas of other people; now
opposition is not permitted to those who have not the advantage of science and the
medical art. No, in the name of God! on the contrary, all ought to be submissive
and to perform whatever the skilled doctor says. Therefore, the skilled doctor does
what he wishes, and the patients have no share in this right. The skill of the doctor
must be first ascertained; but when the skill of the doctor is once established, he
does what he wishes.
So also, when the head of the army is unrivaled in the art of war, in what he
says and commands he does what he wishes. When the captain of a ship is
proficient in the art of navigation, in whatever he says and commands he does what
he wishes. And as the real educator is the Perfect Man, in whatever He says and
commands He does what He wishes.
In short, the meaning of “He doeth whatsoever He willeth” is that if the
Manifestation says something, or gives a command, or performs an action, and
believers do not understand its wisdom, they still ought not to oppose it by a single
thought, seeking to know why He spoke so, or why He did such a thing. The other
souls who are under the shadow of the supreme Manifestations are submissive to
the commandments of the Law of God, and are not to deviate as much as a
hairsbreadth from it; they must conform their acts and words to the Law of God. If
they do deviate from it, they will be held responsible and reproved in the presence
Polygamy and monogamy in the Bahá’í Writings
19 March 2012
Page 3
of God. It is certain that they have no share in the permission “He doeth
whatsoever He willeth,” for this condition is peculiar to the supreme
Manifestations.
So Christ—may my spirit be sacrificed to Him!—was the manifestation of
these words, “He doeth whatsoever He willeth,” but the disciples were not
partakers of this condition; for as they were under the shadow of Christ, they could
not deviate from His command and will.2
In meeting this challenge, the Manifestation of God is sensitive to the capacity of
people to understand His message. If the changes He introduces are too radical, humanity
will reject them; if they are too restrained, the necessary change desired over the course of the
dispensation will not be achieved. In this regard, ‘Abdu’l-Bahá describes the challenge facing
the Manifestation of God using the example of the laws instituted in the dispensation of
MuIammad, which lifted humanity to another level of development, while at the same time
were sensitive to the initial capacity of the people who lived during the time of MuIammad.
‘Abdu’l-Bahá explains this challenge in The Secret of Divine Civilization, as follows:
It is moreover a matter of record in the books of the various Islamic schools
and the writings of leading divines and historians, that after the Light of the World
had risen over Jijáz, flooding all mankind with Its brilliance, and creating through
the revelation of a new divine Law, new principles and institutions, a fundamental
change throughout the world—holy laws were revealed which in some cases
conformed to the practices of the Days of Ignorance.3 Among these, MuIammad
respected the months of religious truce,4 retained the prohibition of swine’s flesh,
continued the use of the lunar calendar and the names of the months and so on.
There is a considerable number of such laws specifically enumerated in the texts.…
Can one, God forbid, assume that because some of the divine laws resemble
the practices of the Days of Ignorance, the customs of a people abhorred by all
nations, it follows that there is a defect in these laws? Or can one, God forbid,
imagine that the Omnipotent Lord was moved to comply with the opinions of the
heathen? The divine wisdom takes many forms. Would it have been impossible for
MuIammad to reveal a Law which bore no resemblance whatever to any practice
current in the Days of Ignorance? Rather, the purpose of His consummate wisdom
was to free the people from the chains of fanaticism which had bound them hand
and foot, and to forestall those very objections which today confuse the mind and
trouble the conscience of the simple and helpless.5
2 ‘Abdu’l-Bahá, Some Answered Questions (Wilmette: Bahá’í Publishing Trust, 1984, 2009
printing), pp. 173–174.
3 Refers to Jáhilíyyih: the period of paganism in Arabia, prior to the advent of Mu)ammad.
4 The pagan Arabs observed one separate and three consecutive months of truce, during which
period pilgrimages were made to Mecca, and fairs, poetry contests and similar events took place.
5 ‘Abdu’l-Bahá, The Secret of Divine Civilization (Wilmette: Bahá’í Publishing Trust, 1990,
2006 printing), pp. 27–28, 28–29.
Polygamy and monogamy in the Bahá’í Writings
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The above passages elucidate the relationship between religious teachings and their
gradual application, which become manifest in practice as carried out by the followers of the
Manifestation of God. MuIammad allowed for certain practices that were observed during the
pagan period to continue during His Dispensation, and at the same time, introduced changes
that were adapted to humanity’s spiritual receptivity and capacity. Through this process of the
progressive revelation of truth, the harmony between principle and practice was achieved.
Similarly, in His Writings, Bahá’u’lláh sets out the principle of progressive revelation,
both in relation to the advent of successive Manifestations of God and to the gradual
unfoldment and implementation of the teachings and principles revealed within the ministry of
each individual Prophet. The wisdom regarding the progressive revelation and application of
principles is explained by the Universal House of Justice in the introduction to The Kitáb-i-
Aqdas, Bahá’u’lláh’s Book of Laws, as follows:
The society for which certain laws of the Aqdas are designed will come only
gradually into being, and Bahá’u’lláh has provided for the progressive application
of Bahá’í law:
Indeed, the laws of God are like unto the ocean and the children of men
as fish, did they but know it. However, in observing them one must
exercise tact and wisdom.… Since most people are feeble and farremoved
from the purpose of God, therefore one must observe tact and
prudence under all conditions, so that nothing might happen that could
cause disturbance and dissension or raise clamour among the heedless.
Verily, His bounty hath surpassed the whole universe and His
bestowals encompassed all that dwell on earth. One must guide
mankind to the ocean of true understanding in a spirit of love and
tolerance. The Kitáb-i-Aqdas itself beareth eloquent testimony to the
loving providence of God.6
In the statement quoted above, Bahá’u’lláh alludes to and characterizes the relationship
between principle and practice in religion. Harmony among the people is dependent upon the
understanding and application of this relationship: there are the Laws on the one hand, and on
the other, the process of their gradual clarification and application moderated by tact and
prudence, love and tolerance.
Further, as a means of gradually revealing the implications of His Laws and Ordinances
and their application, Bahá’u’lláh named ‘Abdu’l-Bahá to be His successor and bestowed upon
Him infallibility in disseminating His teachings and in elucidating the principles that they
enshrine. ‘Abdu’l-Bahá’s interpretations and elucidations—as well as those of Shoghi Effendi
(designated by ‘Abdu’l-Bahá to be His successor and Guardian of the Cause)—are fundamental
to an understanding of Bahá’u’lláh’s intentions. ‘Abdu’l-Bahá did not have the authority to
change the meaning of Bahá’u’lláh’s teachings, but has been authorized to expound upon them,
by interpreting their true meaning and, in some cases, by filling in gaps intentionally left by
6 Quoted in the Introduction to Bahá’u’lláh’s The Kitáb-i-Aqdas: The Most Holy Book
(Wilmette: Bahá’í Publishing Trust, 1993, 2009 printing), p. 6
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Page 5
Bahá’u’lláh. Should Mr. wish to deepen his understanding of this unique personage, he
may find these resources helpful:
• Multiple references to ‘Abdu’l-Bahá and His station appear in The Kitáb-i-Aqdas:
The Most Holy Book; see entries under His name in the index.
• Will and Testament of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1944,
2002 printing).
• The subsection on ‘Abdu’l-Bahá in “The Dispensation of Bahá’u’lláh”, published
in Shoghi Effendi’s The World Order of Bahá’u’lláh: Selected Letters (Wilmette:
Bahá’í Publishing Trust, 1991, 2009 printing), pp. 131–139.
As to Mr. view that the Bible explicitly prohibits polygamy, this may be a matter
of personal interpretation of certain verses. However, in the history of Christianity there were
times when some of the Christians did not practice monogamy. The following views of two
prominent Christian theologians on the subject of polygamy reach the conclusion that the Bible
did not explicitly call for monogamy:
Augustine: That the good purpose of marriage, however, is better promoted by one
husband with one wife, than by a husband with several wives, is shown plainly
enough by the very first union of a married pair, which was made by the Divine
Being Himself.7
Martin Luther: I confess that I cannot forbid a person to marry several wives, for it
does not contradict the Scripture. If a man wishes to marry more than one wife he
should be asked whether he is satisfied in his conscience that he may do so in
accordance with the word of God.8
For further reading on the subject of polygamy in Christianity, Mr. may wish to
refer to the following websites: http://www.blainerobison.com/concerns/polygamy.htm;
http://en.wikipedia.org/wiki/Polygamy_in_Christianity.
We turn now to his specific concerns. Mr. points to what he understands to be
a contradiction between paragraph 63 in the Kitáb-i-Aqdas: “Beware that ye take not unto
yourselves more wives than two. Whoso contenteth himself with a single partner from among
the maidservants of God, both he and she shall live in tranquillity” and ‘Abdu’l-Bahá’s
statements that Bahá’u’lláh’s true intention in this verse was to enforce monogamy. It seems to
us that with the foregoing discussion in mind, he may come to find that the explanation offered
in note 89 in The Kitáb-i-Aqdas: The Most Holy Book is a sufficient clarification of the matter.
We read:
While the text of the Kitáb-i-Aqdas appears to permit bigamy, Bahá’u’lláh
counsels that tranquillity and contentment derive from monogamy. In another
Tablet, He underlines the importance of the individual’s acting in such a way as to
7 http://en.wikipedia.org/wiki/Polygamy_in_Christianity
8 Ibid.
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“bring comfort to himself and to his partner”. ‘Abdu’l-Bahá, the authorized
Interpreter of the Bahá’í Writings, states that in the text of the Aqdas monogamy is
in effect enjoined. He elaborates this theme in a number of Tablets, including the
following:
Know thou that polygamy is not permitted under the law of God, for
contentment with one wife hath been clearly stipulated. Taking a
second wife is made dependent upon equity and justice being upheld
between the two wives, under all conditions. However, observance of
justice and equity towards two wives is utterly impossible. The fact
that bigamy has been made dependent upon an impossible condition is
clear proof of its absolute prohibition. Therefore it is not permissible
for a man to have more than one wife.
…Bahá’u’lláh, Who was revealing His Teachings in the milieu of a Muslim
society, introduced the question of monogamy gradually in accordance with the
principles of wisdom and the progressive unfoldment of His purpose. The fact that
He left His followers with an infallible Interpreter of His Writings enabled Him to
outwardly permit two wives in the Kitáb-i-Aqdas but uphold a condition that
enabled ‘Abdu’l-Bahá to elucidate later that the intention of the law was to enforce
monogamy.9
Mr. is of the opinion that Shoghi Effendi has made contradictory statements
regarding polygamy in the Qur’án. He draws this conclusion from having read the following
extract from a letter dated 29 January 1939, written on behalf of Shoghi Effendi:
Concerning the question of plurality of wives among the Muslims: this
practice current in all Islamic countries does not conform with the explicit teachings
of the Prophet Muhammad. For the Qur’án, while permitting the marriage of more
than one wife, positively states that this is conditioned upon absolute justice. And
since absolute justice is impossible to enforce, it follows, therefore, that polygamy
can not and should not be practised. The Qur’án, therefore, enjoins monogamy and
not polygamy as has hitherto been understood.
We wish to point out that in his statement regarding polygamy in the Qur’án, Shoghi
Effendi upholds the same principle as stated by ‘Abdu’l-Bahá in the above extract from The
Kitáb-i-Aqdas: The Most Holy Book, that “taking a second wife is made dependent upon equity
and justice being upheld”. And as stated above, this is impossible, so the rational proof is that
monogamy is enjoined. Shoghi Effendi, however, has called attention to the misunderstandings
and prejudices in the West toward Islám, in general, and the plurality of wives, in particular,
which was a practice during the time of MuIammad whereby the principle of justice was
upheld in protecting women and orphans. This principle is explained in the following extract
taken from a letter dated 5 April 1947 written on behalf of Shoghi Effendi to an individual:
As to how to answer the charges against MuIammad: point out to them the
history of the Arabs and that their condition at that time made polygamy a
9 Ibid., note 89, pp. 206–207.
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protection for women. Also, MuIammad married most of His wives to protect
them and give them a home.
On the matter of Bahá’u’lláh’s having had three wives, it is instructive to consider this
historical fact in the context of an extensive discussion in Bahá’u’lláh’s The Kitáb-i-Íqán. In
this work, He cites some actions of Prophets in past Dispensations which caused tumult and
dismay in the hearts of the people and, at the same time, sheds light on the relationship of such
actions to an important spiritual principle. By way of example, the extract below follows from
this discussion:
Such things take place only that the souls of men may develop and be delivered
from the prison-cage of self and desire. Otherwise, that ideal King hath,
throughout eternity, been in His Essence independent of the comprehension of all
beings, and will continue, forever, in His own Being to be exalted above the
adoration of every soul. A single breeze of His affluence doth suffice to adorn all
mankind with the robe of wealth; and one drop out of the ocean of His bountiful
grace is enough to confer upon all beings the glory of everlasting life. But
inasmuch as the divine Purpose hath decreed that the true should be known from
the false, and the sun from the shadow, He hath, therefore, in every season sent
down upon mankind the showers of tests from His realm of glory.10
10 Bahá’u’lláh, The Kitáb-i-Íqán: The Book of Certitude, par. 56

My response to UHJ

3.Date 19/04/2012

Universal House of Justice,
Haifa,
IsraeL.
Dear Honorable Members,
With much joy I received your response to my letter as attached and I would like to express my deepest thanks. I read the letter with much interest. I am totally aware of the work load you have and it’s not my intention to start a forum discussion but only convey to you my appreciation relating to your letter.
In your letter page 2 line 10. I quote ABDUL BAHA said,
“” They are not under the shadow of the former laws.””
But in Extracts from Memorandum Written by the Research Department [of the Baha’i World Centre]
Questions arising from the marriages of Baha’u’llah: quote;
“…(Baha’u’llah) was only acting according to the laws of Islam, which had not yet been superseded”. (11 February 1944 to an individual believer)
“He (Baha’u’llah) was following the laws of the previous Dispensation and the customs of the people of His own land”. (14 January 1953 to an individual believer)
and the statements in “God Passes By”, (Wilmette: Baha’i Publishing Trust, 1974), p. 25 concerning the abrogation of the Qur’anic laws by the revelation of the Arabic Bayan.
So, in my view there is a total disparage of facts between The UHJ, Abdulbaha and Shoghi Effendi’s version.

I never mind that Bahaullah had so many wives but the controversial interpretation of the Figure Heads of the faith.

Page 2. Quote;
‘’Therefore the skilled doctor does what he wishes, and the patients have no share in this right””
The doctor is avow to save life and we are at his mercy.
But how should I react if the doctor is killing people intentionally or he is committing suicide or is doing something wrong.
I am not discussing about the services and remedies from the doctor but about the behavior of the latter itself.

Page 5.
Bible prophesies concerning monogamy and there are still lot of verses ;

1 Corinthians 7:2 ESV / 35 helpful votes
But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband.
Deuteronomy 17:17 ESV / 28 helpful votes
And he shall not acquire many wives for himself, lest his heart turn away, nor shall he acquire for himself excessive silver and gold.
1 Corinthians 7:1-40 ESV / 24 helpful votes
Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.” But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. The husband should give to his wife her conjugal rights, and likewise the wife to her husband. For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control. …
1 Timothy 3:2 ESV / 14 helpful votes
Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,
1 Timothy 3:1-16 ESV / 9 helpful votes
The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? …
Mark 10:7 ESV / 9 helpful votes
‘Therefore a man shall leave his father and mother and hold fast to his wife,
Matthew 19:9 ESV / 5 helpful votes
And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”
Genesis 2:24 ESV / 4 helpful votes
Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.
Matthew 19:9 ESV / 6 helpful votes
And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”

Page 6.
There were no condition imposed by Bahaullah in the Aqdas about the observance of equity among the two wives.
This have been formulated by Abdulbaha, thus altering the spirit of the law.
I deeply express my thanks to you for your precious time you offer me.
Best regards.

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